English
This is the distinction between them, it should be understood. However, by the Blessed One, who knows the specific nature and function of phenomena, seeing the specific functions produced by those various things in associated objects and their conditions, those phenomena were spoken of as cankers, fetters, bonds, and so on. Therefore, one should not ask: "Why are these very phenomena spoken of in this way? And why are they spoken of again and again?" 26-37. Here, "Ganthaniyā" has another meaning: "Binding is a knot." "Engaged in binding" is "ganthaniyā." "Able to bind," or "worthy of binding," is also "ganthaniyā." Similarly, this should be understood in the case of "oghanīyā" (floods) and so on. Taking the meaning of the root "to overcome by that," the word "oghanīyā" is formed. 50-54. "Parāmāsā" (graspings) are those that grasp from outside, without taking hold of the nature of phenomena. "From outside" means from permanence and so on. "They grasp" means they touch by denying their true nature. 55-68. Phenomena are "sārammaṇā" (with object) when they apprehend an object that is perceived by various perceptions, whether existing or non-existing in reality, and do not arise without apprehending it. Thinking, grasping, is the apprehension of an object. "Cetasikā" (mental factors) are those engaged in the mind, or associated with the mind. Becoming as if one, due to their difficult-to-discern diversity, is becoming continuous. For those material phenomena for which consciousness is a co-nascent condition, and for that consciousness, their easily discernible diversity is not becoming continuous. is to be understood. The word "api" in "even when existing together" indicates that there is no need to mention "when not existing together." Here, this should be considered: for inseparable material phenomena, is there mutual intermingling, or is there non-intermingling? Because of their distinctness, being clearly discernible as separate objects, there is no intermingling. Nor is there non-intermingling, as there is no possibility of suspecting them to be intermingled. For, since the four aggregates are by nature mutually intermingled, there might be a doubt as to whether such intermingling exists or not even in the case of material phenomena and Nibbāna. Therefore, their non-intermingling with others, and the non-intermingling of others with them, is stated. But since there is no intermingling of material phenomena with material phenomena anywhere, there is no such doubt, and thus non-intermingling of material phenomena with material phenomena is not stated. For that is their nature. In phrases like "arising intermingled with mind," the words "intermingled" and "arising" are dependent on the word "mind." Thus, the meaning is stated by connecting "mind" to each individually: "they are intermingled with mind, and they arise from mind." "They are taken up" means "they grasp, they depend on the elements." Just as the elements are taken up, grasped, depended on, these are not grasped or depended on in the same way; therefore, they are "upādā" (derived). Alternatively, "upādā" means that they are to be taken as the color, luster, etc., of the elements, without abandoning them. 75-82. In the way stated in the "defiled" triad, by removing the prefix "saṃ," in the manner of "they defile, therefore defilements," and so on. 83-100. Regarding "sensory realm," etc., this is another meaning: Craving for sensual pleasures is "sensual pleasure." Similarly, craving for form and formless realms is "form" and "formless." Those realms where these cravings roam by making them their object are "sensory realms," etc. If this is the case, it is established that the non-sensory realm nature and sensory realm nature of those arising in other planes do not apply. It should be understood that the statement "roaming here" in the "summary section" is made with reference to the object-nature of craving for sensual pleasures, which is bounded by Avīci and Paranimmitavasavattī. And that spatial nature of craving is to be understood by its inclination towards it. If the word "included" means "contained within," then this It is not possible. And because the path and other dharmas are included in the supramundane, inclusion would occur. Is it not that here, in "included," there is no taking of the three realms? It does not occur, because the inclusion is determined by the ever-existing, manifest world. Or, having been delimited by craving, which is the deliminator, they are attained, entered, grasped, thus "included." The word "anīya" mostly denotes the agent. Thus, those who lead out from the cycle of existence are "niyyānīyā." By shortening the 'nī' and changing 'ya' to 'ka', it is called "niyyānikā." Or, those whose nature is to lead out are "niyyānikā." Since there is no other designated thing to be surpassed, the designated dharmas with something to be surpassed are themselves to be surpassed, thus it says "oneself." "Of lust and so on" refers to the ten defilements of lust and so on, or all fixed unwholesome states. Beings overcome by these, which produce various kinds of suffering, cry out; even if not crying out, they are a cause for crying. But since it says "saraṇā" in the sense of being a single point of abandonment, it is understood that by the phrase "of lust and so on," only lust, hatred, and delusion are taken. Or, the word "raṇa" should be understood as rooted in the defilements like lust, which are dust. Or, "raṇa" is war. And the unwholesome army, such as "Desires are your first army" (Sutta Nipāta 438; Mahāniddesa 28, 68, 149; Cūḷaniddesa, Nandamāṇavapucchāniddesa 47), is called "saraṇā" because it must be conquered by the battle of the Noble Path, and because it is itself a battle. However, in the Araṇavibhaṅga Sutta (Majjhima Nikāya 3.323 onwards), the practices of sensual pleasures and so on, which are painful, harmful, distressing, burning, and constitute wrong practice, are called "saraṇā." Therefore, the nature of suffering and so on as "raṇa," and the "saraṇatā" (being a battle) of unwholesome states which are their producing causes, should be understood. The section on the two-fold (duka) behind is finished. Explanation of the terms in the Suttanta-Duka-Mātikā 101-108. Dharmas included in the aggregate of knowledge are said to exist in a part of it, in a division of knowledge, by virtue of their common nature with knowledge. Where a diamond falls, there is nothing that cannot be broken, such as gems or rocks, and there is no path of going by it... does not sprout again, just so, by the path of arahantship, where it arises, in that continuum, there is no unbreakable defilement, and what is broken does not sprout again— this is to be understood as like a diamond. By analogy, fools say, “Beds are shouting.” “Of dark birth” refers to the lower realms, and among humans, misfortune. “To be heated” or “for suffering” means “tapanīya.” Even in the case of servants, etc., words like “prosperity-increaser” are mere utterances, not truly so, used as designations, having made a mere reference. But since the terms “adhivacana,” “nirutti,” and “paññatti” are synonymous, and every utterance assumes the nature of adhivacana, etc., therefore, by these words—adhivacana, etc.— which are specifically applied to certain types of utterances, all utterances are said to be so by virtue of their common function of expressing meaning. This is the intention with which this explanation of meaning is made. Alternatively, the prefix “adhi-” means “above,” so “adhivacana” is “utterance above.” Above what? Above the meaning to be expressed— this meaning is known. Or, “adhivacana” is the utterance dependent on. Dependent on what? On the meaning. Similarly, “nirutti” is an utterance determined or fixed in expressing that particular meaning. “Paññatti” is so called because it makes known earth-element, person, etc., in their respective ways. Thus, the application of the terms adhivacana, etc., to all utterances is to be understood. Otherwise, only expressions like “prosperity-increaser” and “wealth-increaser” would be adhivacana; only definitive statements like “they construct” would be nirutti; and only terms like “thought is deliberation” which make known one and the same meaning in various ways, would be paññatti. 109-118. “Contact, feeling”— because the formless phenomena are always named contact, etc., and because, unlike earth, etc., which can take on other names like hair, pot, etc., they do not take on other names, and are always named by themselves, the four aggregates and Nibbāna are “nāma” in the sense of naming. Bending is turning towards the object, due to inseparability, the cause of bending is nāmana. Alternatively, like adhivacana-contact, adhivacana is that by which, without a name, They do not grasp the unaccumulated requisites of enlightenment. They are called 'name' because they are grasped dependent on name. But form, even without the means of name, attains grasping by its own nature of changing, thus it is 'form'. 119-123. Before this, preliminary work arises. After this, the life-continuum. In the middle, attainment. Thus, the wisdom of discerning the absorption of attainments is skill in attainments. Skillfulness in emergence, the knowledge of discerning before emergence. Attending to characteristics and impermanence, and so on, is attention. 124-134. Purity of virtue is gentleness. For it delights in beautiful actions. Agreeableness, or softness, is agreeable softness; gentle speech. When 'unguarded doors' is said, it is not clear which doors are meant, so 'in the sense faculties' is said. One who understands thoroughly is 'sampajāna'; that state is 'sampajañña'. Since that knowledge also understands thoroughly, therefore it is said, 'that which understands thoroughly is sampajañña'. In an unreflected sign or object. By the head of energy, meaning by the chief of energy. 'Strength arisen' means